Arthsangraha

The provided text is an excerpt from the "Arthasangraha," a Jain text authored by Shrikrushna Bhattacharya. The catalog link points to the JainQQ.org collection. The text appears to be a commentary or explanation of a broader philosophical treatise, likely related to Jain tenets or interpretations of broader Indian philosophical traditions through a Jain lens.

Here's a breakdown of the content based on the provided pages:

Overall Purpose and Context:

• "Arthasangraha" (अर्थसंग्रहः): The title itself suggests a "collection of meanings" or a compilation of essential concepts. This implies it's a work intended to clarify fundamental principles.
• Author: Shrikrushna Bhattacharya.
• Publisher: Shrikrushna Bhattacharya.
• Sponsorship/Support: The text is associated with the "Shri Mahavir Jain Aradhana Kendra" and "Acharya Shri Kailas Sagar Suri Gyanmandir," indicating it is a Jain religious and educational institution. The presence of multiple branches (e.g., Koba, Gandhinagar, Ahmedabad) suggests a network of such centers.
• Commentary: Page 3 explicitly states that the text is accompanied by a "Toka" (टोकया) titled "Pratipadika" (प्रतिपादिका) authored by Shri Krishna Nath Nyayapanchanan Bhattacharya, who also compiled and published it. This indicates that the "Arthasangraha" is the main text, and "Pratipadika" is its commentary.
• Scope: The content delves into philosophical and ritualistic discussions, particularly referencing the "Jaiminiya Naya" (जैमिनिनये), which points to the Mimamsa school of Vedic philosophy, specifically the Karma Mimamsa. The introduction on Page 8 clarifies that the work aims to introduce the principles of Jaimini's Karma Mimamsa to students by explaining key concepts.

Key Themes and Content:

1. Devotional Invocations: The initial pages (1-2) contain traditional Jain devotional verses (namaha, vandana) to important figures like Shri Mahavir Swami, Gautam Swami, Sudharma Swami, and Acharya Kailas Sagar Suri. This is standard practice in Indian philosophical and religious texts.

2. Title Page and Publication Details (Page 3):

   • Confirms the title: "Arthasangraha."
   • Identifies the author of the primary work as "Lougaksi Bhaskara" (लौगाचिभास्कर) and the commentator as "Shrikrushna Nyayapanchanan Bhattacharya."
   • Mentions publication details, including the printer (Shashibhushan Bhattacharya) and location (Kolkata), dated 1821 Shaka era (corresponding to approximately 1899 CE).
   • Price is mentioned as "1/0 Anna," indicating a very low cost, typical of older publications.

3. Errata (Page 4 & 5): The "Shuddhipatra" (शुद्धिपत्रम्) is a list of corrections for errors found in the text, a common feature in printed works. This highlights the meticulous nature of scholarly and religious publications.

4. Introduction to Jaimini's Mimamsa (Pages 7-18):

   • The text begins with invocations and then launches into explaining the purpose of the "Arthasangraha."
   • It references Jaimini's Mimamsa Sutras, particularly the opening "Athato Dharma Jijnasa" (अथातो धर्मजिज्ञासा - Now, therefore, inquiry into Dharma).
   • The author, Lougaksi Bhaskara, is introduced, along with his lineage and purpose for writing the text – to make complex Vedic concepts accessible to beginners.
   • The twelve chapters of Jaimini's Mimamsa are outlined, covering topics like:
     • Pramana (Evidence/Means of Knowledge): (Chapter 1)
     • Karmabheda (Types of Rituals): (Chapter 2)
     • Shesha-Sheshin (Parts and Wholes in Ritual): (Chapter 3)
     • Kratvarthata & Purusharthata (Ritual vs. Personal Purpose): (Chapter 4)
     • Niyama (Rules of Ritual): (Chapter 5)
     • Adhikari (Qualified Performer of Ritual): (Chapter 6)
     • Atidesha (Extension of Rules): (Chapters 7 & 8)
     • Apavada/Badha (Exception/Overriding Rules): (Chapter 10)
     • Tantra & Prasanga (Systematic and Occasional Principles): (Chapter 11 & 12)
   • The text emphasizes the importance of Vedic study for understanding Dharma and explains the meaning of "Athashabda" (अथशब्द - "Now") as indicating auspiciousness and commencement, and "Atha" (अथ) as indicating the sequence after Vedic study.
   • There's a detailed discussion on the purpose of Vedic study ("Swadhyayo Adhyetavyah" - Vedic study should be undertaken), whether it's for visible (Drishtartha) or unseen (Adrishtartha) results, and the role of divine injunctions (Vidhi) in establishing purpose.

5. Definition of Dharma (Pages 13-16):

   • The text delves into defining "Dharma" (धर्म), identifying it with Vedic rituals like "Yaga" (यागादि).
   • It clarifies the definition by stating Dharma is "Veda-pratipadyah prayojanavadan arthah" (वेदप्रतिपाद्यः प्रयोजनवदर्थो धर्मः) - that which is expounded by the Vedas, has a purpose, and is an "artha" (meaning/object). The purpose (prayojaana) is to avoid over-inclusion (ati-vyapti) and the Vedic aspect prevents inclusion of non-Vedic actions.
   • It distinguishes Dharma from Adharma (अधर्म) and discusses how certain actions (like Shyenayaga) that lead to inauspicious results are excluded due to "balavad anishta anubandhi ishta sadhanatva" (बलवदनिष्टाननुबन्धीष्टसाधनत्व - being a means to a desired end not followed by strong undesirable consequences).

6. Discussion on Veda (Pages 31-34):

   • The text defines Veda as "Apaurusheyam Vakyam" (अपौरुषेयं वाक्यम् - unauthored speech/statement).
   • It addresses the apparent contradiction of Veda being unauthored despite having sounds (which are produced by human effort) by explaining that the sounds are merely manifestations of the eternal, unauthored Veda.
   • It refutes the idea of Veda being authored by individuals like Brahma or Vishnu, citing scriptural evidence (Smritis) and emphasizing its eternal nature.

7. Classification of Vedic Statements (Pages 34-40):

   • Veda is divided into five categories: Vidhi (Instruction), Mantra, Namadheya (Name/Title), Nishedha (Prohibition), and Arthavada (Explanatory Statement).
   • Vidhi (विधि): Statements that enjoin actions leading to desired, previously unknown results.
   • Nishedha (निषेध): Prohibitory statements that are essential for preventing actions with inauspicious results and thus contribute to Dharma.
   • Arthavada (अर्थवाद): Explanatory statements that either praise (Prashamsa) the injunctions or condemn (Ninda) prohibitions, thus indirectly supporting the Vidhi and Nishedha.
   • Mantra (मन्त्र): Sacred verses.
   • Namadheya (नामधेय): Names or titles given to rituals.

8. Interpretation of Vedic Statements (Pages 40-58):

   • The text explains how these categories of Vedic statements function to establish Dharma.
   • It details the concept of "Vinniyoga" (विनियोग - application or relation of a part to the whole) and the six "Pramanas" (means of knowledge) that help in interpreting these statements: Shruti (direct word), Linga (contextual indication), Vakya (sentence structure), Prakarana (context/section), Sthana (place/order), and Samakhya (nomenclature).
   • There's a significant emphasis on the hierarchy of these "Pramanas," with Shruti being the strongest.

9. Detailed Analysis of Vinniyoga Pramanas: The latter part of the excerpt is dedicated to explaining each of the six Pramanas in detail, discussing how they establish the connection of subsidiary actions (Anga) to the main ritual (Pradhana). This includes discussions on:

   • Shruti: Direct scriptural statement.
   • Linga: Implied meaning or indication.
   • Vakya: Sentence structure and relationship between words.
   • Prakarana: Contextual unity of a section.
   • Sthana: Order and proximity.
   • Samakhya: Nomenclature or naming convention.

Overall Impression:

The "Arthasangraha," as represented by this excerpt, is a foundational text for understanding the principles of ritualistic interpretation (Mimamsa) within a philosophical framework that likely aligns with Jain principles or offers a Jain perspective on broader Indian philosophical concepts. The detailed exposition of Jaimini's Mimamsa, the definitions of Dharma, and the analysis of Vedic statements highlight the text's intellectual depth and its aim to provide a systematic understanding of religious duties and their underlying principles. The commentary ("Pratipadika") further suggests a tradition of rigorous scholarship and textual exegesis.